It saw the Light of Moses and showed kindness to Moses; (but) Qárún it engulfed, (for) it knew Qárún.
نور موسی دید و موسی را نواخت ** خسف قارون کرد و قارون را شناخت
It quaked for the destruction of every false pretender: it understood (the words that came) from God, “O earth, swallow (thy water)!”
رجف کرد اندر هلاک هر دعی ** فهم کرد از حق که یا أرض ابلعی
Earth and water and air and sparking fire are unacquainted with us, but acquainted with God.2370
خاک و آب و باد و نار با شرر ** بیخبر با ما و با حق با خبر
Contrariwise, we are aware of (things) other than God, (but) unaware (heedless) of God and of so many warners (prophets).
ما بعکس آن ز غیر حق خبیر ** بیخبر از حق و از چندین نذیر
As a necessary consequence, they (the elements) all shrank from (accepting) it (the trust offered to them): (the edge of) their impulse to partake of life was blunted.
لاجرم أشفقن منها جملهشان ** کند شد ز آمیز حیوان حملهشان
They said, “We all are averse to this life, (namely), that one should be living in relation to created beings and dead in relation to God.”
گفته بیزاریم جمله زین حیات ** کاو بود با خلق حی با حق موات
When he (any one) remains away from created beings, he is orphaned (single): for intimacy with God, the heart must be free (from relations with aught besides).
چون بماند از خلق گردد او یتیم ** انس حق را قلب میباید سلیم
When a thief steals some article of property from a blind man, the blind man is blindly lamenting.2375
چون ز کوری دزد دزدد کالهای ** میکند آن کور عمیا نالهای
Until the thief say to him, “’Tis I that stole from thee, for I am an artful thief,”
تا نگوید دزد او را کان منم ** کز تو دزدیدم که دزد پر فنم
How should the blind man know his thief, since he hath not the eye's light and that radiance (of vision)?
کی شناسد کور دزد خویش را ** چون ندارد نور چشم و آن ضیا
When he (the thief) speaks (and confesses), at once take tight hold of him, that he may tell the marks (descriptive) of the (stolen) goods.
چون بگوید هم بگیر او را تو سخت ** تا بگوید او علامتهای رخت
The Greater Jihád (Holy War), then, consists in squeezing the thief, in order that he may tell what he has stolen and what he has carried off.
پس جهاد اکبر آمد عصر دزد ** تا بگوید که چه دزدیده است مزد
First, he has stolen your eye-salve; when you take it (from him), you will regain (your) insight.2380
اولا دزدید کحل دیدهات ** چون ستانی باز یابی تبصرت
The goods of wisdom, which have been lost by (your) heart, are certainly to be found with the man of heart (the saint).
کالهی حکمت که گم کردهی دل است ** پیش اهل دل یقین آن حاصل است
The blind of heart, notwithstanding (his possession of) life and hearing and sight, is never knowing the devilish thief by the traces (which he leaves).
کوردل با جان و با سمع و بصر ** مینداند دزد شیطان را ز اثر
Seek (that knowledge) from the man of heart; do not seek it from the inanimate, for (all other) people are inanimate beside (in comparison with) him.
ز اهل دل جو از جماد آن را مجو ** که جماد آمد خلایق پیش او
The seeker of counsel approached him (the saint who was feigning madness), saying, “O father who hast become (as) a child, tell (me) a secret.”
مشورت جوینده آمد نزد او ** کای اب کودک شده رازی بگو
He answered, “Begone from this door-ring, for this door is not open. Turn back: to-day is not the day for secrets.2385
گفت رو زین حلقه کاین در باز نیست ** باز گرد امروز روز راز نیست
If the spatial had (any) access to the non-spatial, I should be (seated) on the bench, (giving instruction) like the Shaykhs (spiritual directors).”
گر مکان را ره بدی در لامکان ** همچو شیخان بودمی من بر دکان
How the Police Inspector summoned the man who had fallen dead-drunk (on the ground) to (go to) prison.
خواندن محتسب مست خراب افتاده را به زندان
The Inspector came at midnight to a certain place: he saw a drunken man lying at the bottom of a wall.
محتسب در نیم شب جایی رسید ** در بن دیوار مستی خفته دید
He cried, “Hey, you are drunk: tell (me), what have you been drinking?” Said the man, “I have drunk of this which is in the jar.”
گفت هی مستی چه خورده ستی بگو ** گفت از این خوردم که هست اندر سبو
“Pray,” said he, “explain what is in the jar.” He replied, “Some of what I have drunk.” “(But),” said the Inspector, “this is hidden (from sight).”
گفت آخر در سبو واگو که چیست ** گفت از آن که خوردهام گفت این خفی است
He asked (again), “What is it that you have drunk?” He rejoined, “That which is hidden in the jar.”2390
گفت آن چه خوردهای آن چیست آن ** گفت آن که در سبو مخفی است آن
These questions and answers were becoming a (vicious) circle. The Inspector was left (stuck) in the mud, like an ass.
دور میشد این سؤال و این جواب ** ماند چون خر محتسب اندر خلاب
The Inspector said to him, “Come now, say ‘Ah’”; (but) the drunken man, at the moment of utterance, said “Hú, Hú.”
گفت او را محتسب هین آه کن ** مست هو هو کرد هنگام سخن
“I told you to say ‘Ah’,” said he; “you are saying ‘Hú’.” “(Because) I am glad,” he replied, “while you are bent with grief.
گفت گفتم آه کن هو میکنی ** گفت من شاد و تو از غم دم زنی
‘Ah’ is (uttered) on account of pain and grief and injustice; the ‘Hú, Hú’ of the wine-drinkers is from joy.”
آه از درد و غم و بیدادی است ** هوی هوی می خوران از شادی است
The Inspector said, “I know nothing about this. Get up, get up! Don't retail mystic lore, and leave off this wrangling.”2395
محتسب گفت این ندانم خیز خیز ** معرفت متراش و بگذار این ستیز
“Go away,” said the man; “what have you to do with me?” “You are drunk,” the Inspector said. “Get up and come to prison.”
گفت رو تو از کجا من از کجا ** گفت مستی خیز تا زندان بیا
Said the drunken man, “O Inspector, let me alone and go away. How is it possible to carry off pledges from one that is naked?
گفت مست ای محتسب بگذار و رو ** از برهنه کی توان بردن گرو
If indeed I had had the power to walk, I should have gone to my house—and (then) how would this (affair between us) have occurred?
گر مرا خود قوت رفتن بدی ** خانهی خود رفتمی وین کی شدی
Were I (still) possessed of understanding and of contingent (unreal) existence, I should be on the bench, (giving instruction) like the Shaykhs.”
من اگر با عقل و با امکانمی ** همچو شیخان بر سر دکانمی
How the inquirer, for the second time, drew that eminent (saint) into conversation, in order that his condition might be made better known (to the inquirer).
دوم بار در سخن کشیدن سایل آن بزرگ را تا حال او معلوم تر گردد
That seeker said, “O thou mounted on the cane, pray, ride thy horse this way for one moment.”2400
گفت آن طالب که آخر یک نفس ** ای سواره بر نی این سو ران فرس
He rode towards him, crying, “Hark, say as quick as you can (what you want), for my horse is very restive and fierce-tempered.
راند سوی او که هین زوتر بگو ** کاسب من بس توسن است و تند خو
Be quick, lest he kick you: explain clearly what you are asking about.”
تا لگد بر تو نکوبد زود باش ** از چه میپرسی بیانش کن تو فاش
He (the inquirer) saw no opportunity to tell his heart's secret: he at once made an evasion and drew him into jesting talk.
او مجال راز دل گفتن ندید ** زو برون شو کرد و در لاغش کشید
He said, “I wish to marry a woman in this street: who is suitable for one like me?”
گفت میخواهم در این کوچه زنی ** کیست لایق از برای چون منی
“There are three kinds of women in the world,” said he: “two of those are a sorrow, and one is the soul's treasure.2405
گفت سه گونه زناند اندر جهان ** آن دو رنج و این یکی گنج روان
The first, when you marry her, is wholly yours; and the second is half yours and half separate (from you);
آن یکی را چون بخواهی کل تراست ** و آن دگر نیمی ترا نیمی جداست
And the third, know she is not yours at all. You have heard this. Away (with you)!—I start in a trice—
و آن سوم هیچ او ترا نبود بدان ** این شنودی دور شو رفتم روان
Lest my horse let fly a kick at you, so that you fall and never rise up (again).”
تا ترا اسبم نپراند لگد ** که بیفتی بر نخیزی تا ابد
The Shaykh rode off amongst the children, (but) the young man shouted to him once more,
شیخ راند اندر میان کودکان ** بانگ زد بار دگر او را جوان
“Come, prithee declare the exposition of this. Thou hast said that these women are of three kinds: pick (them) out.”2410
که بیا آخر بگو تفسیر این ** این زنان سه نوع گفتی بر گزین
He rode towards him and said to him, “The virgin of your choice will be wholly yours, and you will gain freedom from sorrow;
راند سوی او و گفتش بکر خاص ** کل ترا باشد ز غم یابی خلاص
And she that is half yours is the (childless) widow; and she that is nothing (to you) is the married woman with a child:
و انکه نیمی آن تو بیوه بود ** و انکه هیچست آن عیال با ولد
When she has a child by her first husband, her love and whole heart will go to that quarter.
چون ز شوی اولش کودک بود ** مهر و کل خاطرش آن سو رود
(Now) get away, lest my horse launch a kick, and the hoof of my restive horse land upon you.”
دور شو تا اسب نندازد لگد ** سم اسب توسنم بر تو رسد
The Shaykh gave a loud cry of jubilation and rode back: he again called the children to him.2415
های و هویی کرد شیخ و باز راند ** کودکان را باز سوی خویش خواند
That inquirer shouted to him once more, “Come (hither), I have one question left, O sovereign king.”
باز بانگش کرد آن سایل بیا ** یک سؤالم ماند ای شاه کیا
He rode back in this direction. “Say what it is,” he cried, “as quick as you can, for yonder child has enraptured my heart.”
باز راند این سو بگو زودتر چه بود ** که ز میدان آن بچه گویم ربود